An absorbing collection of essays on religious textures in Knausgaard's writings and our time. Min kamp, or My Struggle, is a six-volume novel by Karl Ove Knausgaard and one of the most significant literary works of the young twenty-first century. Published in Norwegian between 2009 and 2011, the novel presents an absorbing first-person narrative of the life of a writer with the same name as the author, in a world at once fully disillusioned and thoroughly enchanted. In 2015, a group of scholars began meeting to discuss the peculiarly religious qualities of My Struggle. Some were interested in Knausgaard's attention to explicitly religious subjects and artworks, others to what they saw as more diffuse attention to the religiousness of contemporary life. The group wondered what reading these textures of religion in these volumes might say about our times, about writing, and about themselves. The Abyss or Life Is Simple is the culmination of this collective endeavor-a collection of interlocking essays on ritual, beauty, and the end of the world.

An absorbing collection of essays on religious textures in Knausgaard's writings and our time. Min kamp, or My Struggle, is a six-volume novel by Karl Ove Knausgaard and one of the most significant literary works of the young twenty-first century. Published in Norwegian between 2009 and 2011, the novel presents an absorbing first-person narrative of the life of a writer with the same name as the author, in a world at once fully disillusioned and thoroughly enchanted. In 2015, a group of scholars began meeting to discuss the peculiarly religious qualities of My Struggle. Some were interested in Knausgaard's attention to explicitly religious subjects and artworks, others to what they saw as more diffuse attention to the religiousness of contemporary life. The group wondered what reading these textures of religion in these volumes might say about our times, about writing, and about themselves. The Abyss or Life Is Simple is the culmination of this collective endeavor-a collection of interlocking essays on ritual, beauty, and the end of the world.

The thirteen essays in this volume offer a challenge to conventional scholarly approaches to the sociology of religion. They urge readers to look beyond congregational settings, beyond the United States, and to religions other than Christianity, and encourage critical engagement with religion's complex social consequences. By expanding conceptual categories, the essays reveal how aspects of the religious have always been part of allegedly non-religious spaces and show how, by attending to these intellectual blindspots, we can understand aspects of identity, modernity, and institutional life that have long been obscured. Religion on the Edge addresses a number of critical questions: What is revealed about the self, pluralism, or modernity when we look outside the U.S. or outside Christian settings? What do we learn about how and where the religious is actually at work and what its role is when we unpack the assumptions about it embedded in the categories we use? Religion on the Edge offers groundbreaking new methodologies and models, bringing to light conceptual lacunae, re-centering what is unsettled by their use, and inviting a significant reordering of long-accepted political and economic hierarchies. The book shows how social scientists across the disciplines can engage with the sociology of religion. By challenging many of its long-standing empirical and analytic tendencies, the contributors to this volume show how their work informs and is informed by debates in other fields and the analytical purchase gained by bringing these many conversations together. Religion on the Edge will be a crucial resource for any scholar seeking to understand our post-modern, post-secular world.

The thirteen essays in this volume offer a challenge to conventional scholarly approaches to the sociology of religion. They urge readers to look beyond congregational settings, beyond the United States, and to religions other than Christianity, and encourage critical engagement with religion's complex social consequences. By expanding conceptual categories, the essays reveal how aspects of the religious have always been part of allegedly non-religious spaces and show how, by attending to these intellectual blindspots, we can understand aspects of identity, modernity, and institutional life that have long been obscured. Religion on the Edge addresses a number of critical questions: What is revealed about the self, pluralism, or modernity when we look outside the U.S. or outside Christian settings? What do we learn about how and where the religious is actually at work and what its role is when we unpack the assumptions about it embedded in the categories we use? Religion on the Edge offers groundbreaking new methodologies and models, bringing to light conceptual lacunae, re-centering what is unsettled by their use, and inviting a significant reordering of long-accepted political and economic hierarchies. The book shows how social scientists across the disciplines can engage with the sociology of religion. By challenging many of its long-standing empirical and analytic tendencies, the contributors to this volume show how their work informs and is informed by debates in other fields and the analytical purchase gained by bringing these many conversations together. Religion on the Edge will be a crucial resource for any scholar seeking to understand our post-modern, post-secular world.

How do people practice religion in their everyday lives? How do our daily encounters with people who hold different religious beliefs shape the way we understand our own moral and spiritual selves? In "Heaven's Kitchen," Courtney Bender takes a highly original approach to answering these questions. For more than a year she worked in New York City as a volunteer for a nonprofit, nonreligious organization called God's Love We Deliver, helping to prepare home-cooked meals for people with AIDS. Paying close attention to what was said and not said, Bender traces how the volunteers gave voice to their moral positions and religious values. She also examines how they invested their conversations, and mundane activities such as cooking, with personal meaning that in turn affected how they saw their own spiritual lives. Filled with vibrant storytelling and rich theoretical insights, "Heaven's Kitchen" shows faith as a living practice, reshaping our understanding of the role of religion in contemporary American life.

American spirituality - meaning astrology, yoga, and the huge number of other alternative strains of religion pursued by individuals outside of traditional organizations - is usually thought to be a product of the postmodern era. Aromatherapy, crystals, and an interest in one's aura are supposedly relics of the narcissism and iconoclasm of the 1960s. But, as "The New Metaphysicals" reveals, contemporary American spirituality has deep historic roots in the nineteenth century and a great deal in common with traditional religious movements: it turns out the New Age is getting on in years. To explore the world of contemporary spiritual practitioners, Courtney Bender combines research into the history of the movement with fieldwork in Cambridge, Massachusetts - a key site of alternative religious inquiry from Ralph Waldo Emerson and William James to today. Through her ethnographic analysis, Bender discovers that a focus on the new, on progress, and on the way spiritualist beliefs intersect with science obscures the historical roots of spirituality from its practitioners as well as from the many scholars who have studied it. Perceptive, persuasive, and at times gently humorous, "The New Metaphysicals" will greatly broaden our understanding of religion in America.

Over the past decade, religious, secular, and spiritual distinctions have broken down, forcing scholars to rethink secularity and its relationship to society. Since classifying a person, activity, or experience as religious or otherwise is an important act of valuation, one that defines the characteristics of a group and its relation to others, scholars are struggling to recast these concepts in our increasingly ambiguous, pluralistic world.

This collection considers religious and secular categories and what they mean to those who seek valuable, ethical lives. As they investigate how individuals and groups determine significance, set goals, and attribute meaning, contributors illustrate the ways in which religious, secular, and spiritual designations serve as markers of value. Reflecting on recent ethnographic and historical research, chapters explore contemporary psychical research and liberal American homeschooling; the work of nineteenth and early-twentieth-century American psychologists and French archaeologists; the role of contemporary humanitarian and volunteer organizations based in Europe and India; and the prevalence of highly mediated and spiritualized publics, from international psy-trance festivals to Ghanaian national political contexts. Contributors particularly focus on the role of ambivalence, attachment, and disaffection in the formation of religious, secular, and spiritual identities, resetting research on secular society and contemporary religious life while illuminating what matters in the lives of ordinary individuals.

The contributors to this volume treat pluralism as a concept that is historically and ideologically produced or, put another way, as a doctrine that is embedded within a range of political, civic, and cultural institutions. Their critique considers how religious difference is framed as a problem that only pluralism can solve. Working comparatively across nations and disciplines, the essays in "After Pluralism" explore pluralism as a "term of art" that sets the norms of identity and the parameters of exchange, encounter, and conflict. Contributors locate pluralism's ideals in diverse sites--Broadway plays, Polish Holocaust memorials, Egyptian dream interpretations, German jails, and legal theories--and demonstrate its shaping of political and social interaction in surprising and powerful ways. Throughout, they question assumptions underlying pluralism's discourse and its influence on the legal decisions that shape modern religious practice. Contributors do more than deconstruct this theory; they tackle what comes next. Having established the genealogy and effects of pluralism, they generate new questions for engaging the collective worlds and multiple registers in which religion operates.

The contributors to this volume treat pluralism as a concept that is historically and ideologically produced or, put another way, as a doctrine that is embedded within a range of political, civic, and cultural institutions. Their critique considers how religious difference is framed as a problem that only pluralism can solve. Working comparatively across nations and disciplines, the essays in "After Pluralism" explore pluralism as a "term of art" that sets the norms of identity and the parameters of exchange, encounter, and conflict. Contributors locate pluralism's ideals in diverse sites--Broadway plays, Polish Holocaust memorials, Egyptian dream interpretations, German jails, and legal theories--and demonstrate its shaping of political and social interaction in surprising and powerful ways. Throughout, they question assumptions underlying pluralism's discourse and its influence on the legal decisions that shape modern religious practice. Contributors do more than deconstruct this theory; they tackle what comes next. Having established the genealogy and effects of pluralism, they generate new questions for engaging the collective worlds and multiple registers in which religion operates.

Over the past decade, religious, secular, and spiritual distinctions have broken down, forcing scholars to rethink secularity and its relationship to society. Since classifying a person, activity, or experience as religious or otherwise is an important act of valuation, one that defines the characteristics of a group and its relation to others, scholars are struggling to recast these concepts in our increasingly ambiguous, pluralistic world.

This collection considers religious and secular categories and what they mean to those who seek valuable, ethical lives. As they investigate how individuals and groups determine significance, set goals, and attribute meaning, contributors illustrate the ways in which religious, secular, and spiritual designations serve as markers of value. Reflecting on recent ethnographic and historical research, chapters explore contemporary psychical research and liberal American homeschooling; the work of nineteenth and early-twentieth-century American psychologists and French archaeologists; the role of contemporary humanitarian and volunteer organizations based in Europe and India; and the prevalence of highly mediated and spiritualized publics, from international psy-trance festivals to Ghanaian national political contexts. Contributors particularly focus on the role of ambivalence, attachment, and disaffection in the formation of religious, secular, and spiritual identities, resetting research on secular society and contemporary religious life while illuminating what matters in the lives of ordinary individuals.